AITAREYA ARANYAKA PDF

Aitareya Aranyaka belongs to the Shakala recension of the Rigveda and it is divided into five major segments, known as Aranyakas. The first Aranyaka deals. The English Translation of Aitareya Upanishad by Max Muller. Breadcrumb. Home >; World >; Religion >; The Upanishads ยท Cite. Aitareya- Aranyaka, First Aranyaka. Contents. Featured Videos. CLICK TO UNMUTE.

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After having killed Vritra, Indra became great. When he became great, then there was the Mahavrata the great work. This is why the Mahaivrata ceremony is called Mahavrata. He who desires prosperity should use aranyak hymn, pra vo devayagnaye Rv. But some saythere is the word atithim in that hymn, aihareya means a guest or stranger, asking for food. Let him not therefore take that hymn. Verily, the atithi stranger is able to go begging.

The Aitareya Aranyaka Upanishad

If he takes that hymn, let him place the second tristich, aganma vritrahantamam, ‘we came near to the victorious,’ first. For people worship the whole year performing the GavAmayana sacrifice wishing for this day the last but one -they do come near. The next following three tristichs begin with an Anushtubh. Now Brahman is Gayatri, speech is Anushtubh.

He thus joins speech with Brahman. He who desires offspring and cattle should use the hymn, hotaganishta ketanah Rv. He who desires proper food should use the hymn, agnim naro didhitibhih Rv.

In the other recitations accompanying the offerings of Agya where Agni is likewise mentioned the worshippers come more slowly near to Agni because the name of Agni does not stand at the beginning of the hymn. But here a worshipper obtains proper food at once, he strikes down evil at once. Through the words occurring in the second foot of the first versehastakyuti ganayanta, ‘they caused the birth of Agni by moving their arms,’ the hymn becomes endowed with the word birth.

Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with the word birth.

There are adanyaka metrical feet in the Trishtubh verses of this hymn. Verily, cattle have four feet, therefore they serve for the gaining of cattle. There are three metrical feet in the Virag verses of this hymn. Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds. These the Trishtubh and Virag verses of the hymn form two metres, which form a support pratishihi.

Verily, man is supported by two feetcattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four. By saying them straight on there are twenty-five verses in this hymn.

Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk Atman the twenty-fifth. He adorns that aitaeya, the twenty-fifth, by this hymn.

And then this day of the sacrifice consists of twenty-five, and the Stoma hymn of that day consists of twenty-five’ verses ; it becomes the same through the same. Therefore these two, aktareya day and the hymn, are twenty-five. These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virag verse consisting of thirty syllablestoo small by one. Into the small heart the vital spirits are placed, into the small stomach food is placed 3, therefore this Virag, small by one, serves for the obtainment of those desires.

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The verses contained in the hymn agnim naro didhitibhih become the Brihati metre and the Virag metre, they become the perfection which belongs to that day the mahavrata. Then they also become Anushtubh, for the offerings of agya ghee dwell in Anushtubhs.

Verily, Gayatri is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious. Verily, Ushnih is life, and thus the sacrificer has a long life.

Verily, Anushtubh is valour, and it serves for obtaining valour. Verily, Brihati is fortune, and thus the sacrificer becomes fortunate. Verily, Pankti is food, and thus the sacrificer becomes rich in food. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.

Verily, cattle is Gagati-like, and thus the sacrificer becomes rich in cattle. Verily, Gayatri is Brahman, and that day the mahavrata is for the attainment of Brahman. Thus he obtains Brahman by means of Brahman. On that day the mahavrata much is done aitaryea and then which has to be hidden, and has to be atoned for by recitation of hymns. Atonement santi is rest, the one-day sacrifice.

Therefore at the end of the year on the last day but one of the sacrifice that lasts a whole year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn. Vayav a yahi aeanyaka soma aram kritah, ‘Approach, 0 Vayu, conspicuous, these Somas have been made ready.

Yes, this day is ready and auspicious to him who knows this, or for whom a Hotri priest who knows this, recites. Indravaya ime suta, a yatam upa nishkritam, ‘Indra and Viyu, these Somas are prepared, come hither towards what has been prepared. Indra and Vayu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.

Mitram huve putadaksham, dhiyam ghritakim sadhanta, ‘I call Mitra of holy strength; he and Varuna they fulfil the prayer accompanied with clarified butter.

Asvina yagvarir ishah, ‘O Asvinau, eat the sacrificial offerings. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites. Indra yahi kitrabhano, indra yahi dhiyeshitah, indra yahi tutugana, ‘Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!

Indra aranayka to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites. Omasas karshanidhrito visve devasa a arannyaka, ‘Visve Devas, protectors, supporters of men, come hither!

Aitareya Upanishad – Wikipedia

Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotri priest who knows this, recites. Dasvamso dasushah sutam, ‘Come ye givers to the libation of the giver! Pavaka nah sarasvati yagnam vashtu dhiyavasuh, ‘May the holy Sarasvati accept our sacrifice, rich in prayer! And when he says, ‘May she accept our sacrifice! If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one.

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There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn. By repeating the first and the last verses thrice, they become twenty-five.

The trunk is the twenty-fifth, and Pragapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth.

He adorns that trunk, the twenty-fifth, by this hymn’. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five.

The two trikas, Rv. VIII, 68,a tva ratham yathotaye, and Rv. VIII, 2,idam vaso sutam andhah, form the first pratipad and the second anukara of the Marutvatiya hymn.

Both, as belonging to the one-day ceremonial, are perfect in form. On that day much is aranyakz now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest.

In the second verse of the Pragathaindra nediya ed ihi, pra su tira sakibhir ye ta ukthinah Rv. VIII, 53, 5, 6there occurs the word ukthinah, reciters of hymns. Verily, this day the mahavrata is an uktha hymnand as endowed with an uktha, the aitareyx of this day is perfect. In the first verse of another Pragatha the word vira, strong, occurs Rv. I, 40, 3and as endowed with the word vira, strong, the form of this day is perfect.

In the second verse of another Pragatha the word suviryam, strength, occurs Rv. In the first aranayka of another Pragatha the word ukthyam, to be hymned, occurs Rv. I, 40, 5 Verily, this day is an uktha, and as endowed with an uktha, the form of aitadeya day is perfect. In the Dhayya verse agnir neta Rv. III, 20, 4 the word vritraha, killer of Vritra, occurs.

The killing of Vritra is a form character of Indra, this day the mahavrata belongs to Indra, and this is the perfect form of that day. In the Dhayya verse tvam soma kratubhih sukratur bhuh Rv. Powerful is a form character of Indra, this day belongs to Indra, and this is the perfect form of that day. In the Dhayya verse pinvanty apah Rv. I, 64, 6 the word vaginam, endowed with food, occurs. Endowed with food is a form character of Indra, this day belongs to Indra, and this is the perfect form of that day.

In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form character of Indra, this day belongs to Indra, and this is the perfect form of that day.